Lovest Thou Me More Than These?
Uranda December 25, 1953
And so we come to the evening of Christmas Day, and as we are gathered here in the Chapel after a beautiful day, and the manifestation of many, many blessings, I am reminded of a text in the 21st Chapter of the Gospel according to John, beginning with the Fifteenth Verse: “So when they had dined, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou me more than these?” This was the occasion of the third time that the Master had appeared to His Disciples after the Resurrection, and they had dined, and Jesus asked the question, “Simon son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith unto him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him. Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto Him, Lord thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.”
And as we note these three expressions, the questions and the answers, followed by the admonition in each case, we are reminded of the fact that Peter had denied our Lord three times. Peter was supposed to understand something of the basic principles of being, and yet when he was asked the question the third time, he was grieved—he felt that the Lord was picking on him unjustly. If he had been aware of the basic principles of being, he would have recognized the opportunity to establish a clearing with respect to those three denials, and likewise to have that clearing established in all three planes of his own being. “Lovest thou Me?” Lovest thou Me more than these who are round about you? Do you love Me more than you love them? I know that a different interpretation has been put upon those words, and some have assumed that it meant, “Do you love me more than these love me?”—and I suppose the way it is worded here, that could be read into the text. But His question was, “Lovest thou me more than these?” Do you love Me more than these others, which would include himself—and in view of later events we can see that our Lord was well justified in asking that question.
Each time Peter gave assurance, “Yea, Lord, Thou knowest that I love Thee.” It has always seemed to me that Peter gave a very tame answer to a very vital question: “Yea, Lord, Thou knowest that I love Thee”—almost offhand, almost suggesting that the question was obviously superfluous, it was really unnecessary; as much as to say, well you know that I love you, why do you ask the question?” Instead of recognizing the opportunity to give verbal assurance in a deep way to his love, it was a more or less off-hand reply, containing a hint of rebuke to the LORD, for even having asked the question. “Yea, Lord, Thou knowest that I love Thee.” What a wonderful opportunity that was for Peter to have said something about the depth of his love, to have given expression to something that would have given vital form to that love.
If our Master were to appear here tonight, at the close of this day on which the world celebrates His birth, and if He were to ask that question of you, “Lovest Thou Me”—I wonder, what would your answer be? Would you say, “Why yes LORD, you know I love you”? If you answered that way I would be utterly ashamed of you. If you could not find some better way than that, to voice the depth of your love, I would feel that my years with you had been in vain.
You might express it in a thousand different ways, but surely you would say something about the longing you have known, through the days of your years, to know Him and to know His Love more deeply. How there had been a longing in the hearts of men for so long, with respect to which they did not know how to act, and the precious joy of such a moment in His Presence, consciously to see and to hear, would surely inspire an expression—recognizing that words were inadequate—giving assurance, or establishing your position as the case might be, being thankful for the privilege of living life on earth, to the end that there might be evidence of the unspeakable love in one's heart, in your heart. But it is not the question here so much, in relationship to Peter's answer, about which we are concerned tonight, but the question to you, your answer, and the admonition.
First, “Feed My lambs”, and then the following two times, “Feed My sheep”—and if the Master asked you three times over, would you be grieved, and take the attitude that He was doubting you, that He was asking unnecessary questions, that He might better occupy Himself otherwise? If He asked you thirty times, would there be enough trust, enough centering, to be assured that He must have some reason, that He must be doing something of importance, to accept a cue, as it were, and to work with Him, to give the answer, no matter how many times the question might arise. And if the question was given twice, or thrice, or more times, would you repeat the same answer each time? The third time he changed it enough to say, “Lord, Thou knowest all things, Thou knowest that I love Thee.” There was an attitude of rebuke to our LORD, that was wholly and completely out of place—to tell the LORD He knows all things, therefore He knows that you love Him. When you stop to think about it, wasn't that a very unresponsive attitude for him to take?
If he had said, “LORD, Thou knowest all things, Thou knowest whether I love Thee. I feel I do. I trust that my life shall reveal the fact that I do, but if Thou dost perceive in anything, a quality of lack in this, then pray help me, that it may be healed, and that I may love Thee fully.” Isn't that a different attitude? Instead of simply saying, “Lord, thou knowest all things, Thou knowest that I love Thee; it goes without saying, you have asked a foolish question.” But in each instance He said feed. “Feed My lambs. Feed My sheep. Feed My sheep.” There is not any purpose in life on earth, other than this, that has any real meaning. To the degree that we are feeding the lambs, and the sheep, feeding the Bread of Life, offering the Water of Truth, our lives have meaning.It must be that there are those who hear the question, even if I do not voice it in so many words, “Lovest Thou Me?”—the question sounding through the centuries from the lips of our Lord, and an answer that does not have the mediocre nature of the one which Peter gave so long ago, an answer that springs from the depths of a full heart.
Service does not begin with accomplishing. It begins with being. It is the being that accomplishes when the Father does the works. When the human being tries so hard to accomplish, he invariably stirs things up, muddies the water, spoils the pattern. It is not just in doing, as important as doing in the outer sense may be, it is in being—and it is being that accomplishes when the Father does the works. What are we doing? It is not the external bustle of doing, according to the worldly pattern, that accomplishes. First there must be being, and then within the reality of Being, something is done. We need to do many, many things. We need to feed the lambs, and the sheep. In the doing of this, we have a great variety of action, many places to be filled, responsibility in many directions. Here we might raise the question of what has it been in relationship to myself, which was most effective in achieving the results that have been achieved in you and through you? Has it been what you have seen me rushing about to do? Or has it been the constancy and the consistency of being, that finally put it across in your heart? Just the words that I spoke? That had its place. The things that I did, those things had their place. But wasn't it the constancy, the consistency of Being?
At first, I think with most if not all of you, there were tendencies to expect that stability of being to topple over now and again, to be a sort of humpty-dumpty thing—but while the words came, words went, and the deeds were done, the days passed, and you forgot the words, and you forgot the deeds, wasn't it the fact of being? Didn't most of you try to upset that being? And when you could not, you argued with yourself, struggled with the words that were spoken, looked for something to find fault about, the way things were run, or what somebody else did, or something? There have been, with most at least, various reactionary theories, and unless it got too severe I just ignored it and went on, and I let the waves of your own reactions come and go. They washed up on the rocks and made it splash, and were gone. You pushed and you shoved and you pulled and you struggled, trying to shape things around, but finally you began to come to a realization of being. And either you had to share that reality of Being or find that what you did turned out to be of no avail. You began to find that that state of being could not be pushed around, no matter what came or went—there it was. That constancy of being is what finally drove home to you the fact that it was more than mere doing. You had to share a state of being if you were to be a part of this.
You cannot give what you do not have. People are not looking for works, as such, though works are necessary—people are looking for a revelation of being. Until they begin to sense—see, feel, know that reality of Being, they won't have any faith in what you try to feed them, will they now? You can offer it to them. You can lead a horse to water, but you cannot make him drink. What is it that makes the individual finally receive the food you offer, receive the cup of cold water that you extend? Not merely the fact that you have some food, or say you do, to offer. It's the persistent influence of your being. At first there is not any faith in it, there are doubts, there is skepticism, and efforts to upset the being, just to prove that it doesn't work, that it does not amount to anything. But as you hold steady, in being, a part of the Central Being of the One Body, finally there begins to be enough faith in you to make people willing to accept the cup of water and taste it.
Of course, once they taste it and find out that it really is so, that there is something in the cup, then they begin to drink more freely. But they have been handed an empty cup so often that they still think that if you offer a cup that it is going to be empty. So they won't take it. They have been fooled too many times, so that it is not just a matter of extending the cup of cold water, or a piece of the Bread of Truth—that is not enough, not nearly enough. The convincing thing, the thing that turns the tide—against which no arguments can avail, no twistings and turnings of the mind, no judgments or resentments, no struggles—that consistent, constant state of Being that remains unmoved by all the pushings and the pullings, the ups add the downs. And unless you share the state of Being, you cannot share in any true sense the work of feeding the lambs or feeding the sheep.
Our Gracious lord, and Holy King, we thank Thee for the privilege of Being the Body of Thy Being on earth, that the evidence of Thy Presence may be revealed to the children of men. We realize that millions accept the idea that the evidence of Thy Presence was on earth long ago, and that the evidence of Thy Presence will appear on earth some day, but few there are who are yet aware of the Way, the Truth and the Life, relating to the second coming of the evidence of Thy Presence on earth. We would do our part toward letting the evidence of Thy presence again appear on earth, and if we would let that evidence be made manifest, we realize that we must first be so centered in Thee, so centered in Thy Being, that the reality of Thy Being in us may be made evident through us, in the processes of our living, that Thy Kingdom may come, and Thy Will be done in earth as it is in heaven, for Thine is the Kingdom, and the power and the Glory forever; and as this Christmas Day comes to a close, we would, in the seven days intervening until the beginning of a New Year, be filled with meditation upon these things, that we may ponder them in our hearts, and be prepared for a greater service than we have yet rendered.
O Lord, we would be honest in examination, facing the issue with respect to the evidence made manifest through us—evidence of the lack of the Kingdom, or of the reality of the Kingdom; evidence of defiance of the KING, or evidence of the Being of the KING; evidence of our sharing a state of Being in Thee, or evidence that we are failing to share any true state of Being. What is the evidence as revealed through thought and word, and deed, through attitude, now and in the days to come. Gracious LORD, I thank Thee for the love which Thou dost bestow upon these here, and all who serve with me on earth in Thy Name.
© emissaries of divine light
Glory To God In The Highest
Uranda June 26, 1953 Class
I would like to direct your attention to one of the outstanding keys to a realization of reality that can be found in Holy Writ anywhere, which has from the standpoint of its true purpose and meaning been virtually ignored. As long as we ignore the keys, we cannot use them to unlock the doors and let the things of God come in. You let the Master in, and when He comes in He begins to prepare a place for you—a mansion of soul, in which the things of heaven are present and made manifest. This particular key was given to man at the time our Master's body was born on earth in the form of a babe. There were many remarkable revelations of the reality of Shekinah at the time of the Master's birth, but the central key is the Angels' Song: “Glory to God in the highest, and on earth peace, good will toward men.” Let us look at this expression from the standpoint of reality, with the eye of the heart. “Glory to God in the highest.” What is the Glory? The Shekinah Cloud of Glory. Glory to God in the Highest. That carries to the Highest Focalization of Deity, going beyond the range of human consciousness or awareness. Glory to God in the Highest. And the expression was made in relationship to those who dwell on earth.
So if there was a recognition of Glory to God in the Highest, we see with the eye of the heart how there was a Great Cone allowed to settle down over the earth, the base of it enfolding the earth as in a net, and the point of it extending upward to God in the Highest. And what is it that shapes this? What is it that gives it form? Glory—the Shekinah Cloud of Glory. And it was brought to the earth, enfolding man, centered on earth in the babe that was born. Glory to God in the Highest, signifies that the Cloud of Glory, made manifest to man through the form of the babe that was to become a Man, extended to God in the Highest—that there was no break, no point of separation, no veil, except the inability of human beings to see. The Cloud of Glory, the Shekinah, extended to the earth, enfolding the earth and carrying to God in the Highest. Glory all the way. The Shekinah Cloud of Glory here, and all the way to God in the Highest. And then, when that is a reality, what does follow? “Glory to God in the highest, and on earth”—enfolded in the Shekinah Glory something begins to manifest. “Peace on earth, good will toward men.” The coming of the Master was the Supreme Gesture from God, the zenith of God's Gift of love to man—and only in relationship to Love can there be peace—and it is clearly indicated it was on earth, and the Supreme Gesture of goodwill.
We see that at the time of the Master's birth the Divine expression, the Angels' Song, conveyed to man the Supreme gesture of love and goodwill. What is the natural result when human beings allow themselves to be enfolded in the Shekinah Cloud of Glory that extends all the way to Highest God? First there begins to be a sense of peace—peace on earth—the result of the working of God's Love within the Shekinah Cloud of Glory. And then goodwill. Goodwill from God in the Highest, through the Shekinah, to all the children of men. Goodwill—the willingness to let all differences be past, to let all wrongs be as if they had not been. This is the message of a God of love, who does not require any blood sacrifice. This is the message of Highest God to the children of men through the Shekinah Cloud of Glory made manifest on earth and centered on earth in the body of a babe. Peace on earth.
And the Angels sang the Song even though there was no room in the inn for Him, no bed available to Mary; the Angels sang the Song even though they had to move the ox from the stalls and put in a little fresh hay in the manger to make a place for the birth of the babe—the lowliest place. Even though that was all that man could provide for the coming of the LORD of Lords and KING of Kings, there was still the Angels' Song, “Glory to God in the highest, and on earth peace, good will toward men.” No judgment, no condemnation, the open invitation to come and let the beauties of the Kingdom of Heaven be revealed in the lives of the children of men. In conjunction with this there were other evidences.
This Song the Angels sang was heard by the shepherds who tended their flocks—and there we have again the pattern of the Shepherd. Human beings, instead of seeing the glorious significance of the Angels' Song, they have continued to weave the patterns of assumption and belief on the basis that prevents God's love from being received, His power from manifesting, His truth from being known. In season there will be those who are willing, of their own volition, to draw near and begin to see the truth as it is. “Glory to God in the highest, and on earth peace, good will toward men.”
We begin to recognize that the Wise Men who followed the Star came to the place where the Master was born directed of the Spirit of God. And what was the Star? First we have the pattern with the shepherds—the Glory, the Shekinah Cloud of Glory. And then come the Wise Men—wisdom, the sense of the fitness of things, a function in relationship to the mind, to the truth. And what do we see? The Wise Men following the Star. And the Star is what? The Light that Glows. The Cloud of Glory, the Light that Glows, and then the Fire of Love. And within the Fire, One like unto the Son of God. The Shekinah Pattern of Being was established in relationship to the Master's birth, and He used it all the way through His ministry. He talked about it. He revealed it over and over again.
And when He came to the point of the conclusion of His work on earth, before the pattern of the atrocity, before the betrayal, He prayed a prayer. And in this prayer we find a glorious portrayal of Shekinah: “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come.” What hour? The hour is come for what? “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.” How is He glorified? The Shekinah Presence of the One Who Dwells has power over all flesh. And entering into the Cloud of Glory is the way by which the Father glorifies the Son. He was talking about the Shekinah Pattern of Being. And then He continued on, “I have glorified thee on the earth.” How? By letting the Shekinah Cloud of Glory have meaning, by letting the Shekinah Power manifest, by letting the Shekinah Light shine. “I have glorified thee, O Father, on earth”—the revelation of the Shekinah on earth.
And then He said, “I have finished the work which thou gavest me to do.” Now, is that a true statement or not? That is where the thing finally hinges. What do we believe? Whom do we believe? He said, “I have finished the work which thou gavest me to do.” He had some other things to face, but they were things that human beings forced upon Him. He had already completed all that God had given Him to do, before the atrocity. Seventeenth Chapter of John, the Fourth Verse, if you want to read it and look at it yourself.
“And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” Here we have the description of Shekinah, and it is working in relationship to heaven and earth. “I have manifested thy Shekinah unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee.” But those who thought they were following Him and called themselves Christians forgot that. “All things are of thee. For I have given unto them the words which thou gavest me.” Specifically, “I have given unto them the words which thou gavest me … and they have received them, and have known surely that I came out from thee.” And that is all they did know surely. The pathos in this prayer is something that must surely touch the awakened heart. He could not anywhere through it say, “My disciples have reached a point where they can carry on.” If you read it with understanding you will see that the only thing He could say that they knew surely was that He had come from God. But how it worked, what it was, the reality of Shekinah, all the rest, they did not understand. “… and have known surely that I came out from thee, and they have believed that thou didst send me.
“I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them.” How? When the Shekinah Pattern of Reality works through them, the Shekinah Cloud of Glory, the Light that Glows. He said, “Let your light so shine before men”—the Light that Glows. “Love the Lord thy God”—the Shekinah Fire, the Light that Glows, the Shekinah Cloud of Glory—let these things manifest in you. He said it so many times, so many ways. “And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own Shekinah those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy Shekinah: those that thou gavest me I have kept, and none of them is lost, but the son of perdition.” What is lost? The son of perdition—the whole devil pattern as it works through man, the whole fallen sphere—the son of perdition in any generation. Every human being who defies God and refuses to let God's will be done is a member of the body of the son of perdition. And the son of perdition is lost. “And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.” Here, at the conclusion of the Master's ministry on earth, He was talking about joy: “That they might have my joy fulfilled in themselves.”
“I have given them thy word”—I have given them thy Shekinah—“and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world.” Well! The Master in His prayer which concluded His ministry on earth said, “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth.” Thy Shekinah is truth. “As thou hast sent me into the world, even so have I also sent them into the world.” Now let us stop and look. You were sent into the world on exactly the same basis, the same laws, the same principles, as the Master was sent into the world.
“And for their sakes I sanctify myself, that they also might be sanctified through the truth”—through Shekinah. “Neither pray I for these alone.” The Master recognized that in all likelihood there would be those who would rise up and say, “Well now, He was just talking about His disciples. He was just talking about His twelve disciples having the power.” What does He say? “Neither pray I for these alone, but for them also which shall believe on me through their word.” I do not know how He could have made it any plainer, that everything He was saying in His prayer applied to any man or any woman, in any generation, of any color, regardless of background, socially or by creed or anything else. No limitations. It applies to you. His prayer applies to you just as much as it did to anyone, anywhere, at any time. “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory”—the Shekinah Glory—“which thou gavest me I have given them.”
Now where are those who have received the Glory? Look in the world. Either God did not give our Master very much Glory or else those who were supposed to receive it have not received it. “And the glory which thou gavest me I have given them.” And it applies to us in this hour. When are we going to receive the Shekinah Glory? When we let it appear. “And the glory which thou gavest me I have given them; that they may be one, even as we are one.” We must accept the fact that we are supposed to have Oneness with the Father on exactly the same basis that He had Oneness with the Father. And how was it? Through the Shekinah. It has been called different names, but human beings have forgotten what it means; they do not know. “That they may be one, even as we are one: I in them, and thou in me.”
“I (Shekinah) in them, and thou (the One Who Dwells) in me (Shekinah), that through Shekinah we may all be one.” Not until you begin to understand the principles of Shekinah can you really understand the Master's use of language here. "And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me (Shekinah), and hast loved them, as thou hast loved me.” In other words, that the Father loved them, you, in this hour, as, in exactly the same way, He loved our Lord when He was on earth. “As thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am.” Not where I am going to be. “Where I am.” He was the manifestation of Deity on earth. He was the focalization of, the revelation of, Shekinah to the children of men, and He said, “I pray that they shall be with me where I am,” not where I am going to be. No. Where I am—the manifestation of the power of God on earth.
“Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory…” What Glory? Do they have to go to some far heaven to behold the Shekinah Glory? Certainly not. “… behold my glory which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name”—I have declared unto them thy Shekinah—“and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.”
The Shekinah Fire of Love in the manifestation of the Divine Pattern on earth. Here we have the words of the Master Himself, in His concluding prayer. If they be the words of Truth, the words of our Lord in fact, then let us give heed to them and stop being concerned with all the assumptions. Let us “soar to high neglect of what's denied or said, this way or that,” on the basis of assumption, interpretation, belief, and all the rest. The Master said, “And ye shall know the truth, and the truth shall make you free”—free to live, to move and to have your being in the Shekinah of our God. And so shall you share the victory and do your part toward finishing the work which you came to do.
© emissaries of divine light
Pluto — Jupiter — Saturn
Uranda June 29, 1947
We have recognized Pluto as signifying the focalization of Cosmic Consciousness on the Christ Plane in a manner that makes it available to human beings through the mentality that coordinates correctly with the currents focalized in the mind through Mercury. Therefore, Mercury represents the mind which in the fallen state, has no attunement with Pluto, but which, in the restored state, finds polarity with Pluto, and so moves in the path of restoration to the Divine Estate.
Jupiter would symbolize, in its positive polarity of Motivation, the fullness of magnanimity, and all that is gracious, noble and beautiful. We might call it the symbol of the open-handedness of God. Saturn, in its negative polarity of the cycle of Motivation, symbolizes, even as Saturn's rings symbolize, or suggest, the rainbow of promise—all of those phases of character, nature or ability by which Divine Motivations may find expression in the colorful, or beautiful, manifestation of life on earth. For instance, Saturn would, therefore, symbolize generosity that is based in a balanced consideration of the individual's ability to receive, without false or destructive reactions.
The reason Saturn has so often been considered as having some evil influence is that human character has been so narrow and the human motivations so niggardly, that they could not receive what Saturn has to bestow, without channeling it into evil cycles of activity. Therefore, what Saturn would bestow was used humanly to produce evil, and what Saturn refrained from bestowing, out of an understanding of human nature, or by reason of human limitations of the ability to receive, was held against Saturn rather than against the individual who had not the capacity to receive. Therefore, Saturn properly symbolizes all those qualities of the individual which allows the open-handedness of God to have meaning on earth. For those whose motivations harmonize with Divine Reality, Saturn bestows her blessing without stint. For those whose motivations are out of harmony with Reality, that which Saturn bestows either cannot be received or, if received, proves to be bitter in the belly.
Planetary Dance: Pluto Jupiter and Saturn
Anne Blaney Salmon Arm, BC Canada
Winter Solstice December 21, 2020
“Pluto symbolizes the Mind that was in Christ Jesus,
or what we might call the Spiritual Consciousness of Reality”
Uranda
Throughout 2020 there were several planetary conjunctions with Pluto—both Saturn and Jupiter entered the same degree of the sign of Capricorn as did the planet Pluto—first, Pluto was conjunct with Saturn on three occasions, followed by Pluto conjunct with Jupiter on five occasions. I suggest that Saturn and Jupiter were accentuating Pluto’s presence and influence. The planet Pluto was actually presenting the prevailing message. Saturn and Jupiter, each in turn, came into conjunction, into union, with the Plutonic energies symbolized by the planet, in order to highlight the message focused through the “Spiritual Consciousness of Reality.” I suggest that this message from Reality Consciousness highlights an awareness of the centuries of unreality which have dominated human thinking, feeling and action, and simultaneously it brings an opportunity to receive and accentuate a new and clear attunement with the Spiritual Consciousness of Reality.
During this year, 2020, mankind was offered repeated opportunities to perceive a specific cosmic command: Let the mind of men and women align with the reality of Cosmic Being drawing all human beings into a totally new range and capacity of thinking—that quality of Christ Mind evident not so long ago through the Master Jesus, who experienced union, or conjunction, with Divine Consciousness.
To ground this message in the earth, our home, and in our very bodies, it was delivered through Capricorn, which is a sign that carries an Earth vibration, relating to form and structure. It is not surprising that this powerful incoming Plutonic energy would catalyze an awareness which exposes the misaligned and destructive ways of thinking and creating that have brought the world and the Earth to its present sorry and painful state.
Throughout 2020, Saturn and Jupiter have, respectively, assisted Pluto in releasing its spiritual energies and opportunities; and the grand finale of these movements is happening right now, as Saturn and Jupiter themselves move into conjunction. Since the beginning, these two planets have been close celestial friends, differentiating and releasing, as planets do, various combinations of Solar Consciousness throughout the Solar System, into the Earth, and into the consciousness of mankind which has long been resistant to these creative impulses—but now it is becoming impossible to resist because the energies are compelling toward attunement and fusion. This co-joining of Jupiter and Saturn right now provides a kick, a snap of the celestial whip, so to speak, to inject an impossible-to-ignore motivating impulse—all this appearing in a total union of complete conjunction during Winter Solstice at 0 degrees Aquarius. The Story proceeds from here.
Apparently these intelligent and directing impulses from Archangelic Solar and Cosmic Being are dramatically trying to get our attention here on Earth! Did they get your attention? Did I?
